“Everyone knows that the shorter one's explanation, the more distortion often occurs. Therefore, multivolume studies of theology and biblical studies continue to be penned. But, there will always be a place for the visual, the succinct, the summary. Charts remain valuable tools not only for those stated reasons but also because various views legitimately (or sometimes not so legitimately) held can be juxtaposed in close proximity, enabling the student to prepare his mental categories, which in turn help him sort through the perspectives of more extensive literature.

“To my knowledge, Thomas P. Johnston's Charts for a Theology of Evangelism constitutes one of the very few such summations available in this critical arena of study. These charts not only examine and contrast methodologies but also delve into theologies of evangelism. Concepts such as sin, anthropology, and the atonement are developed in their relationship to evangelism.

“As you read these chartings of positions, drink deeply from the wells that Dr. Johnston has sampled for years. You will find them enlightening, encouraging, sometimes irritating, but always engaging. The author's prayer, along with mine, is that those who read will be stirred to a renewed proclamation of the gospel, which alone can save the eternal souls of 6.5 billion people around the globe.”

Paige Patterson

President, Southwestern Baptist Theological Seminary

“This volume of charts provides an extraordinarily detailed analysis of elements involved in a large number of outlooks on evangelism, its nature, effects, methods, and biblical validation.

“It will greatly assist a researcher in cornering what is common in one's favored theory and the views of others, as well as where significant differences emerge. It will permit one to broaden one's view by including compatible elements not heretofore sufficiently acknowledged and to be more keenly aware of factors incompatible with what one understands as biblical revelation. This type of self-examination is extremely important for the individual Christian in evangelism, and supremely so for evangelistic/missionary organizations that must be alert to know what may be included and what must be avoided in their efforts.

“The author manifests a very detailed knowledge of the Scriptures that are invoked in support of any approach, and also of literature, historical and contemporary, that relates to various options. He appears to have managed to shun any a priori prejudice in order to present a fair analysis of what each view considered involves.

“I only regret the use of the words ‘reconciliation model’ as characteristic of a theory of the atonement in which ‘penal substitution’ is downplayed. Reconciliation is effectually achieved by the work of Christ; it is the unquestionable result of the atonement, not merely the emphasis of the theory in view.”

Roger Nicole

Visiting Professor of Theology Emeritus, Reformed Theological Seminary

“Dr. Johnston summarizes in these compact charts insights encompassing the whole spectrum of evangelism. What a tremendous resource for students!”

Robert E. Coleman

Distinguished Professor of Evangelism and Discipleship, Gordon-Conwell Theological Seminary

“Tom Johnston has done an incredible work in Charts for a Theology of Evangelism. I found myself unable to put the book down. This tool is indispensable to the person who is serious about understanding the Great Commission.”

Thom S. Rainer

President and CEO, LifeWay Christian Resources

“Rarely have we ever seen any work as complete and as theologically sensitive as Charts for a Theology of Evangelism by Dr. Thomas P. Johnston. I know from personal experience that this work has been in the making for several decades now, since I saw its beginnings when Dr. Johnston was my student many years ago. In addition to being a comprehensive academic work, every principle described here has been tested in the life and practice of this writer. I cannot recommend too highly these charts for equipping God's men and women around the world, and thereby enabling them to be fully involved members of the body of Christ and as our Lord has wanted us to minister to the honor and glory of His magnificent name.”

Walter C. Kaiser Jr.

Former President, Gordon-Conwell Theological Seminary

“You hold in your hands one of the most useful books ever published in the field of evangelism. Tom Johnston's Charts for a Theology of Evangelism is a valiant effort designed to help the reader grasp the breadth and depth of evangelistic theory and practice over the centuries.

“This book covers all the bases. In fact, an entire course on the theology of evangelism could be designed around the charts alone.

“With unqualified enthusiasm, I commend this text to all who love evangelism and wish to become more effective in sharing the gospel with others.”

R. Alan Streett

Chairman and Professor of Evangelism, The Criswell College

“Tom Johnston has produced a very helpful book that condenses virtually everything academic one could wish to know about evangelism. Overall philosophy, presentation styles, theology, history, organizations, conferences, tracts, pamphlets—if it has happened in evangelism, it is noted and synthesized into a rational presentation somewhere in this book. As a student Tom demonstrated a relentless search for all the relevant sources, and his papers were models of thorough research; he has continued in that style of scholarship in this book. He also writes out of a passion for truth as the most vital component of evangelistic method and content. This book will have a long life as a companion for those who seek the most biblically defensible and strategically feasible way of setting forth words of life and justification to a world that is dead and condemned.”

Thomas J. Nettles

Professor of Historical Theology, The Southern Baptist Theological Seminary

“God has given Tom Johnston to the church for an in-depth look at evangelism. He is out knocking on doors and winning the lost to Christ with his students every week. Yet he is a teacher who has clear, deep insight in the Word of God concerning evangelism.

“I have learned more about biblical evangelism from Tom in the past five years than I have learned in all my life as a vocational evangelist. His book of Charts for a Theology of Evangelism will open your eyes to the main purpose of the church and Christianity like nothing else in print. In every section you will see your own work as a pastor, evangelist, or layman. You will see tendencies throughout history and a current look at evangelism today.

“The chart that lays out the verbs of the Great Commission includes the Greek words that will have the same impact on your life if you study them. Charts for a Theology of Evangelism needs to be on the desk of every evangelist, teacher, and Bible student.”

Keith Fordham

Evangelist

I dedicate this book to my father, Arthur P. Johnston,

for his insight into a theology of missions and evangelism,

and to my wife, Raschelle, and my three children, Katie, Jon, and Josh,

for putting up with a husband and father who sometimes seems married to a computer!

Contents

Foreword

Section 1—The Great Commission

1. The Urgencies That Drive Evangelism

2. The Great Commission's Common Ground

3. A Linear View of the Five Great Commission Passages

4. Verbs for Great Commission Methodology

5. Twelve Approaches to the Great Commission and the Christian Life

6. Evangelism as the Main Idea

7. Alternatives to Mere Proclamation

8. Lessons from the Parable of the Sower

9. Defining Evangelizing—Psalms

10. Defining Evangelizing—The Book of Acts

11. Missional Translations and Interpretations

12. Variations in Translating “Evangelize”

13. Two Approaches to Evangelism—a Look at 1 Corinthians 1–2

14. Three Approaches to Evangelism—Evaluating the Human Element

15. Comparing Lifestyle and Proclamation

16. Spiritual and Carnal Evangelists

17. Five Approaches to the Leadership Roles in Ephesians 4:11

18. Placing Views of Evangelism on the Square of Opposition

19. Revival as Cause and Effect

Section 2—Tools for Evangelism and Follow-Up

20. Differing Bridge Illustrations

21. Four Versions of the ABCs

22. Interpretations of Being “Born Again”

23. Variations of Faith and Love

24. Various Views of Preaching Assurance of Salvation

25. What the Cross Is Not

26. Views of Bearings One's Cross

27. The Many and the Few

28. The Gospel and Eternal Life

29. Sin and the Gospel

30. Comparing Gospel Presentations

31. Comparing Follow-Up Tools

32. Paradigms for Spiritual Growth

33. Comparing Rules, Sacraments, and Disciplines for Christian Living

Section 3—Hearing the Gospel and Salvation

34. Terms for the Gospel in Acts

35. Context of the Gospel in Acts

36. Select Instrumentalities of Salvation

37. A Verbal Order of Salvation

38. Preaching the Whole Counsel of God: Old Testament and New Testament

39. Hearing and Believing Selections in the New Testament

Section 4—Methodologies of Evangelism

40. Guide to Methodology Charts

41. Preaching Evangelism

42. Worship Evangelism

43. Historic and State Church Evangelism

44. Presence Evangelism

45. Event Evangelism I

46. Event Evangelism II

47. Evangelism through Small Groups

48. Crusade Evangelism

49. Media Evangelism I

50. Media Evangelism II

51. Ministry-Based Evangelism

52. Prayer and Relational Evangelism

53. Contextual Evangelism

54. Apologetic Evangelism

55. Visitation Evangelism

56. Initiative Evangelism

57. New Testament Evangelism

Section 5—Evangelism, Apologetics, and Culture

58. Fourteen Approaches to Apologetics

59. The Gospel and Philosophy

60. Five Interpretations of “Salt” in Matthew 5:13

61. Views of Culture, the World, the Saved, and the Lost

62. Niebuhr's Christ and Culture and Evangelism

Section 6—Linking Theology and Practice

63. Six Theological Circles in a Theology of Evangelism

64. Introducing the Evangelical Drift Portrayed in Charts 65–77

65. Guide to Evangelical Drift Portrayed in Charts 66–75

66. Substitution's Theology

67. Substitution's Methodology

68. Reconciliation Model's Theology

69. Reconciliation Model's Methodology

70. Ransom's [Christus Victor] Theology

71. Ransom's [Christus Victor] Methodology

72. Liberation Model's Theology

73. Liberation Model's Methodology

74. Moral Influence's Theology

75. Moral Influence's Methodology

76. Considering Four Directions of Evangelical Drift—Expanded in Chart 77

77. Four Directions of Theological and Methodological Downgrade

78. Ten Conceptions of Sin

79. Charting the Doctrine of Sin

Section 7—The Old Testament and Evangelism

80. Comparing Issues in Old Testament and New Testament Theology

81. Comparing Old Testament and New Testament Principles for Testifying

Section 8—Ecclesiology

82. The Reformation Pattern and New Testament Revival

83. Biblical Stages in Theological Drift

84. Comparing Reformation Churches

Section 9—Evangelism and Cooperation

85. History of Evangelism Methodologies in U.S. Churches

86. The Impact of Revival on U.S. Denominations

87. Disunity and Unity in Church History

88. A Visual History of Cooperation (1800–2006)

89. Eighteen Models of Unity and Separation

90. Examining Cooperation

Works Cited

Foreword

To “do the work of an evangelist” is a clear and definite admonition of Holy Scripture. While it was first given from Paul to Timothy, its implications for the church of today are clear. Evangelism, or sharing the saving gospel message of Christ with a lost world, is not only a wonderful assignment; it is the responsibility of all children of God. After all, Ephesians 4 makes it obvious that a large part of the evangelist's assignment is to equip all of the people of God to do the work of the ministry, which in the context of the evangelist's calling is to teach others to share effectively the good news of Jesus Christ.

This set of charts produced by Dr. Thomas Johnston will put a new and dynamic resource into the hands of God-called servants of the Lord. It will go a long way toward making the task of equipping laborers for the harvest a joy and blessing, which that always should be. Any student of this urgent and vital task will find this resource to be a jewel of a tool. To peruse the charts is to open a treasure trove of thought and research that God will bless in the lives of those who study them.

Dr. Johnston has taught evangelism at Midwestern Baptist Theological Seminary (MBTS) since the fall of 2001. He is an able communicator and equipper of students. His classes are marked by passion, insight, and enthusiasm for the work of the gospel. But Dr. Johnston is more than just an adept teacher—he is also a doer of the Word. Ever faithful to the call of God on his life as an ambassador of Christ, Dr. Johnston shares and leads others to share the gospel. The Midwestern Evangelism Teams, organized and chiefly led by Dr. Johnston, are living testimony to his diligence as a teacher/equipper. Five or six times each week, students from MBTS share the gospel door-to-door as well as on the streets of Kansas City. Consequently, hundreds of souls have been led into the kingdom. Dr. Johnston clearly embodies the principle that evangelism is more caught than taught. But in his ministry, it is not one or the other. Evangelism is not just caught from or just taught by Dr. Johnston. It is both caught and taught with excellence.

These charts will introduce you to Dr. Tom Johnston the researcher and thinker. I commend them to you. More than that, however, I commend to you Dr. Tom Johnston, the disciple, disciple-maker, and faithful ambassador of Christ.

R. Philip Roberts

President

Midwestern Baptist Theological Seminary

Kansas City, Missouri

1. The Urgencies That Drive Evangelism

When all is said and done, these urgencies, which are emminently biblical, are the driving force behind any evangelistic thrust. With these urgencies, evangelism becomes expectant and intentional, persecution becomes palatable, and no sacrifice is too great for the work of the gospel. Without these urgencies, evangelism becomes superfluous and passé, persecution is avoided, and sacrifice, if at all, becomes humanitarian in nature.

2. The Great Commission's Common Ground

Christians are often divided over their view of the Great Commission. One may be reminded of the Corinthian church when considering views of the Great Commission: “‘I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ.’” However, as Paul wrote: “Christ is not divided” (1 Cor 1:13). In the same way, neither are the Great Commission passages in contradiction or contradistinction to one another. If the Holy Scriptures came to us from the one mind of the Holy Spirit (2 Pet 1:21), then it must follow that the meaning or semantic range of all five Great Commission passages intersect. And it is, in fact, at the point of evangelism, the proclamation of the gospel, that they do intersect!

To this graphic may also be added the sometimes-debated Great Commission passage in John, John 20:21: “As the Father has sent Me, so send I you.” Note in this regard that one of the reasons for the sending of Jesus was to evangelize (Luke 4:42–44; Mark 1:38), as well as “to seek and to save the lost” (Luke 19:10; Matt 18:11). The itinerant preaching ministry of Jesus and of His disciples is a central theme carried from the Gospel of Luke and into the book of Acts. Also, the use of “win disciples” for Matthew 28:19's mathteu follows the NIV's precedent in its translation of Acts 14:21, “They preached the good news in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch.”

3. A Linear View of the Five Great Commission Passages

The Great Commission has been a volatile subject for many years. Two quotes exemplify historic responses to this debate. In 1914, Scarborough wrote, “It is not wise to say that soul winning is the main thing or that soul building is the main thing. They are Siamese twins of God's gospel, going hand in hand, and they ought to keep up with each other… . And this leads me to say that the main thing in the Kingdom of God is the evangelistic spirit, the martial note and conquest tread” (L. R. Scarborough, Recruits for World Conquest, 58). In 1942, Andrew Blackwood wrote, “In writing about soul winning and nurture one can get lost in the fog, or else start a fight. But why should Christians quarrel? There is no desire to exalt the winning of souls at the expense of their nurture in the Lord. In the light of the New Testament the two ways of working are equally essential to

the growth and very existence of the Church” (Andrew W. Blackwood, Evangelism in the Home Church, 11–12). The issues seem to be deeper than authors express. At stake is the essence of the Great Commission. Concern and clarity drive me to put to paper the following chart. It should be noted that discipleship is a fluid term, and that mathteu in Matthew 28:19 is more directly related to “winning disciples” (winning souls, Acts 14:21; 1 Cor 9:19–22), than it is to “discipleship,” the peripatetic process of training individuals, which has grown to include the fields of moral and cognitive development, educational methods and processes, communities of learning, and mentoring.

4. Verbs for Great Commission Methodology

Consider the missional emphasis of these summary statements on ministry.

5. Twelve Approaches to the Great Commission and the Christian Life

6. Evangelism as the Main Idea

Evangelicals have long identified gospel proclamation as the main idea. But as evangelical theology matures other competing methodologies come to the fore. Bailey Smith calls these “subtle substitutes.” He wrote: “The reason, then, for the word subtle being used so often is to express that because each of these other things is good, we can be fooled into believing they are best and final. Now let me say again that most of

the substitutes within themselves are good, but they are not good as substitutes for evangelism. Yet, they are becoming that, and the trend is extremely dangerous and very damaging to the fulfillment of the Great Commission” (Bailey E. Smith, Real Evangelism: Exposing the Subtle Substitutes for That Evangelism [Nashville: Broadman Press, 1978], ix).

7. Alternatives to Mere Proclamation

Often one or more of the fifty-seven alternatives are given to argue that mere proclamation of the gospel (à la 1 Pet 2:9–10) is not sufficient for the salvation of the sinner—or as the heart of the Great Commission (see Luke 24:46–47). Some of these alternatives provide arguments as to why the proclamation of the gospel is not enough for salvation, and/or give alternatives to the proclamation of the gospel to bring the sinner to faith in Christ.

These additions, and/or others, are added to the Great Commission given to the church, thus watering down

the mandate for world evangelization. Once something is added to mere proclamation (such as a change in method of evangelism), the same is added to the order of salvation (soteriology). It necessarily follows that the Great Commission (i.e., purpose of the church) must be changed to allow for any addition to mere proclamation. It seems very likely that these additions are how evangelical churches (proclamation-centered churches) morph into becoming nonevangelical churches (nonproclamation-centered churches).

8. Lessons from the Parable of the Sower

The parable of the sower, found in the first three Gospels (Matt 13:4–9, 18–23; Mark 4:3–9, 14–20; Luke 8:58, 11–15), provides teaching that can be a tremendous encouragement to the evangelist. In this parable Jesus spoke of some realities of evangelism and follow-up. These are truths that transcend the limitations of time and culture. Those who go forth with the gospel seed will encounter varied reactions. They will also face obstacles in the follow-up of new converts. Jesus shares this parable to prepare and encourage the evangelist for some of the realities of spiritual warfare.

9. Defining Evangelizing—Psalms

The following verbs (accompanied by the original Hebrew verb) are adapted from the New American Standard Bible translation (NASB).

Some Interesting Combinations

Confess (yadah) and sing praise (zamar), Ps 18:49

Come [go] (bo) and declare (nagad), Ps 22:31

Declare (nagad) and speak (dabar), Ps 40:5

Tell (saphar), come [go] (bo), make mention (zakar), declare (nagad), and declare (nagad), Ps 71:15–18

Give thanks (yadah), sing praise (zamar), and declare (nagad), Ps 92:1–2

Declare (nagad) and see (raah), Ps 97:6

Speak (malal) and announce (shama), Ps 106:2

Laud (shabach) and declare (nagad), Ps 145:4

Eagerly utter (naba) and shout joyfully (ranan), Ps 145:7

10. Defining Evangelizing—the Book of Acts

The following verbs for evangelization were used by Luke in the book of Acts to describe the evangelism in the NT church (NASB, except for “evangelize”).

Some Interesting Combinations of These Verbs in Acts

Teach (didask ) and evangelize (euaggeliz ) , Acts 5:42; 15:35 (Luke 20:1)

Evangelize (euaggeliz) and win disciples (mathteu) , Acts 14:21 (NIV, “and won a large number of disciples”)

Boldly speak (parrsiazo) , reason (dialegomai) , and persuade (peith) , Acts 19:8

Bear witness (marture) and say (leg) , Acts 26:22

Boldly speak (parrsiazo) and speak (lale) , Acts 26:26

Persuade (peith) and say (leg) , Acts 28:24

Preach (kruss) and teach (didask) , Acts 28:31

The Corresponding Dynamic Power of the Word of God in Acts

“The Word of God kept on spreading” (Acts 6:7).

“But the word of the Lord continued to grow and to be multiplied” (Acts 12:24).

“And the word of the Lord was being spread through the whole region” (Acts 13:49).

“So the word of the Lord was growing mightily and prevailing” (Acts 19:20).

11. Missional Translations and Interpretations

12. Variations in Translating “Evangelize”

The Greek verb for “evangelize” (euaggeliz ) is found 54 times in the Greek NT (Luke-Acts, 25 times; Pauline, 21 times; etc.), and 20 times in the Septuagint (OT). The following show variations in the translation of this verb in the Bible.

13. Two Approaches to Evangelism—

A Look at 1 Corinthians 1–2

There are two essential approaches to evangelism: carnal and spiritual. Paul addresses these two clearly in 1 Corinthians 1–2. Later in 2 Corinthians he reminded the Corinthian believers, “For though we walk in the flesh [carnal], we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Cor 10:3–4).

14. Three Approaches to Evangelism—Evaluating the Human Element

The following chart examines and illustrates some of the complexities of evangelism and the theological results of requiring a human element prior to verbally sharing the gospel. It is laid out as an experiment.

Disclaimer: While this chart represents the stark difference between the three approaches to evangelism, it does not seek to signify that God does not work through (1) existing relationships, (2) service rendered from a heart of love, or (3) caring discussion and dialogue. Rather, the issue is requiring these human elements prior to evangelism (i.e., “People don’t care what you know, until they know that you care,” or “Preach the gospel at all times, and if necessary use words”).

Food for thought:

(1)  Can this chart represent a practical drift which leads to the addition of the human [Pelagian] into a theology of salvation?

(2)  May the Pelagian tendency of adding the human element in evangelism be the reason many adherents of the human additions consider a discussion of theology irrelevant?

(3)  May the addition of the human in this way cause antagonism to doctrines which do not acknowledge the human, such as election, predestination, and total depravity?

(4)  Could it be that some have an inconsistency between their theology and practice at this very point (call themselves Calvinists and adhere to or practice lifestyle evangelism)?

15. Comparing Lifestyle and Proclamation

16. Spiritual and Carnal Evangelists

It seems that Luke (and the Holy Spirit) knew of the potential of evangelists to lapse into a carnal ministry. Thus we find in Acts 8, along with the ministry of Philip the evangelist, the antithetic of Simon the sorcerer.

17. Five Approaches to the Leadership Roles in Ephesians 4:11

This chart provides a look at various views of leadership roles available in the church today. For example, charismatic and pentecostal churches often believe that all five of the leadership roles should be operating in every local congregation today.

18. Placing Views of Evangelism on the Square of Opposition*

The Square of Opposition, used in logic to frame debates, provides a helpful tool to frame the questions and issues related to the theology and practice of evangelism.

This formula approach can be applied rightly or wrongly to numerous promises in the Bible that contain a protasis and apodosis, such as Joshua 1:8; Matthew 6:33; John 14:13; 15:7, 16; James 5:15–16; and 1 John 5:14–15. These passages cover topics such as revival, answered prayer, prosperity, and healing. Proper interpretation requires the comparison of Scripture with Scripture (sensus plenior ). While all God's promises are “Yes” in Christ Jesus (2 Cor 1:20), it is important not to ignore the conditional statements or to force God to answer his promises according to a man's finite understanding of some promises.

20. Differing Bridge Illustrations

The “Bridge Illustrations” are based primarily on the word separation (MT, badal; LXX diistsin) in Isaiah 59:2, “But your iniquities have made a separation between you and your God,” as well as the concept of reconciliation (katallass) found in 2 Corinthians 5:18–20 and on other parts of the NT. The illustrations seem to show the theological emphases of their author.

In Mittelberg's model, there seems to be a synergism of God and man working together in salvation, both in the evangelist paving the way for the gospel and in the recipient moving toward God prior to hearing the gospel.

Illustration 20C can be interpreted and applied in two ways, through the relational view of the atonement, or by the substitutionary model. The important differences between the two are the verses used for sin and the terms used for the atonement. This type of Bridge Illustration is used in numerous gospel tracts, for example The Four Laws Spiritual Laws, Steps to Peace with God, and Bridge to Life.

Something similar to Chart 20E is found in Darrell Robinson's People Sharing Jesus, 188–91, and in the Billy Graham School of Southern Baptist Theological Seminary's Experiencing God's Grace, 16 (see www.sbts.edu/ pdf/GRACE.pdf).

21. Four Versions of the ABCs

22. Interpretations of Being “Born Again”

23. Variations of Faith and Love

24. Various Views of Preaching Assurance of Salvation

25. What the Cross Is Not

26. Views of Bearing One's Cross

27. The Many and the Few

28. The Gospel and Eternal Life

A student once asked me, “Why are all gospel presentations fixated on eternal life?” As it turns out, the emphasis on eternal life comes primarily from the pages of the New Testament (quoting from the NASB)!

29. Sin and the Gospel

In his early ministry Billy Graham was accused of being obsessive in dealing with man's sin. Is a discussion of sin an add-on, or is it central and essential to the gospel? As it turns out, it is central to the gospel!

30. Comparing Gospel Presentations

1. Desiderius Erasmus, The Enchiridion of Erasmus, ed. Raymond Himelick, 51.

2. Martin Luther, “Fragment of the Discourse that Luther Pronounced at Wittenberg upon Returning from the Castle of Wartburg” [1522], from Franck Puaux, Histoire de la Réformation Française, 1:408–9. Translation mine.

3. Blaise Pascal, “Sur la Conversion du Pécheur,” in Pascal: Œuvres Complètes, ed. Louis Lafuma, 290–91. Translation mine.

4. From Navigator's Topical Memory System.

5. Campus Crusade for Christ, Four Spiritual Laws.

6. The Billy Graham School of Missions, Evangelism, and Church Growth of the Southern Baptist Theological Seminary, Experiencing God's Grace (www.sbts.edu/pdf/GRACE.pdf). This presentation was approved in a faculty meeting at Southern!

7. Taken from Kirk Cameron and Ray Comfort, The School of Biblical Evangelism: 101 Lessons.

8. David Yonggi Cho's “Gospel of Regeneration” (http://english.fgtv.com/Gospel/fivefold.asp), an example of the “Full Gospel.”

31. Comparing Follow-Up Tools

32. Paradigms for Spiritual Growth 32A. Johnston's Spiritual Passions

33. Comparing Rules, Sacraments, and Disciplines for Christian Living

34. Terms for the Gospel in Acts

The following terms for the gospel in the book of Acts are clustered for thematic comparison. All the terms refer to the same gospel message, providing us synonyms to understand the parameters of the gospel.

While the verb “evangelize” (euaggeliz) is found 15 times in the book of Acts, the noun “gospel” (euaggelion) is found only twice. This fact may be surprising, for the English reader will find “gospel” eight times in the book of Acts (NASB)—six of these are due to translating evangelize as “preach the gospel.”

35. Context of the Gospel in Acts

36. Select Instrumentalities of Salvation

The following chart seeks to juxtapose some conflicting instrumentalities of salvation. Please note that the historic evangelical instrumentalities are sometimes associated with “God-centered evangelism.” One example of this conflict is noted in Chuck Colson's How Now Shall We Live (1999):

“It is our contention in this book that the Lord's cultural commission is inseparable from the Great Commission. That may be a jarring statement for many conservative Christians, who, through much of the twentieth century have shunned the notion of reforming culture, associating that concept with the

liberal social gospel. The only task of the church, many fundamentalists and evangelicals believed, is to save as many lost souls as possible from a world literally going to hell. But this explicit denial of a Christian worldview is unbiblical and is the reason we have lost so much of our influence in the world. Salvation does not consist simply of freedom from sin; salvation also means being restored to the task we were given in the beginning—the job of creating culture” (295).

37. A Verbal Order of Salvation

38. Preaching the Whole Counsel of God: Old Testament

“Positive and Encouraging Christianity” begs the question: what is negative or discouraging Christianity? It may be that certain aspects of Christianity that may be considered negative are not discussed. It seems that God's admonition to Jeremiah, “Do not omit a word” (Jer 26:2), also applies to all messengers of the gospel (1 Pet 4:11).

Interestingly, when Satan tempted Jesus, he used a positive apodosis from Psalm 91:11–12 about God sending His angels to guard His people. Jesus responded with a negative protasis (command) from Deuteronomy 6:16, which referred to a time when Israel questioned God's provision (positive apodosis) at Massah or Meribah (Exod 17:1–7). It was this sin that indicated a hardness of heart, which led God to abhor

that generation (Ps 95:8–11; Heb 3:7–4:11). Perhaps similarly is preaching a belief in Jesus without repentance for sin. Jesus included both repentance and faith in His preaching (Mark 1:14–15). Likewise, it would seem that sometimes false teachers are fixated with the positive apodosis (Jer 23:17), thus rendering their message a “tickling the ears” which leads to a “turning away from the truth” (2 Tim 4:3–4; Ezek 33:30–33). The following texts are not exhaustive of this concept but are samples of some protases and apodoses in different contexts of Old and New Testament teaching.

39. Hearing and Believing Selections in the New Testament

40. Guide to Methodology Charts

41. Preaching Evangelism

Some Examples in Church History

France, 1145: “He [Bernard of Clairveaux] preached on the day of St Peter (June 29, 1145), before a crowd whom he brought [agreed] to unanimously repress heresy [of the Albigenses] by raised hands” (Jean Duvernoy, Le Catharisme: Histoire des Cathares, 205; translation mine).

France, 1689: “When the sermon was over, the preacher [C. Brousson] asked whether there was any among his hearers wishing to be reconciled to God and His Church, and to re-enter the communion of saints. … Then, any who were so minded came forward and knelt before the preacher, who began to remonstrate with them and showed them how enormous was the sin they had committed in forsaking Christ” (Ruben Saillens, The Soul of France, 85–87).

Germany, 1720s: “I must preach that should someone hear me only once before he dies, he will have heard not just a part, but the entire way of salvation and in the proper way for it to take root in his heart” (A. H. Francke [1663–1727], quoted in Paulus Scharpff, Three Hundred Years of Evangelism, 46).

U.S., 1934: “If the church you attend does not have an invitation, find another church!” (Mordecai Ham in his revivals, from Vernon William Patterson, interviewed by Robert Schuster, Billy Graham Archives, Wheaton, Ill., 1985).

42. Worship Evangelism

43. Historic and State Church Evangelism

44. Presence Evangelism

45. Event Evangelism I

46. Event Evangelism II

47. Evangelism through Small Groups

48. Crusade Evangelism^1

49. Media Evangelism I

50. Media Evangelism II

51. Ministry-Based Evangelism

52. Prayer and Relational Evangelism

53. Contextual Evangelism

54. Apologetic Evangelism

55. Visitation Evangelism

56. Initiative Evangelism

57. New Testament Evangelism

58. Fourteen Approaches to Apologetics

A fascination with apologetics carries with it some interesting challenges. Oliver Barclay made a poignant comment when he chronicled evangelicalism at Cambridge University in Cambridge, England: “Apologetics has always been a dangerous preoccupation and this generation [1900–1910] fell into the standard traps without realizing it” (Oliver R. Barclay, Whatever Happened to the Jesus Lane Lot? 54). This chart considers several points: (1) apologetic evangelism may mean different things to different people, depending on what is being discussed, for example, what aspect of evangelism is being discussed; (2) apologetics is one study which can easily turn the study of evangelism into the study of cultural or philosophical theology.

Of consideration herein is the question of what truths are self-evident (or God-evident, Rom 1:18–21), and therefore emanate from general revelation, and what truths need to be taught to the natural man. Along with this issue comes the further question of what constitutes the “power of God unto salvation.” Is it the rational arguments of man, no matter how true or how clear, or is it the gospel? If the former, then the power is in the wisdom of man; if the latter, then the power is in the Word of God. Paul wrote, “But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14).

59. The Gospel and Philosophy

60. Five Interpretations of “Salt” in Matthew 5:13

61. Views of Culture, the World, the Saved, and the Lost

62. Niebuhr's Christ and Culture and Evangelism

H. Richard Niebuhr's Christ and Culture (1951) skillfully framed the evangelical (proclamational) view of soteriology out of the question. His work expanded on the social teaching of Ernst Troelsch (1912). Niebuhr both provides the theme of his book, as well as displays his bias, in the following quote: “Now that we have recognized the importance of the role played by anticultural Christians in the reform of culture, we must immediately point out that they never achieved these results alone or directly, but only through the mediation of believers who gave a different answer to the fundamental question” (Niebuhr, 67).

Fifty-two years later, John G. Stackhouse considered Christ and Culture “one of the most influential Christian books of the past century” (Leonard Sweet, ed. The Church in Emerging Culture [2003], 13). The words of Wolfhart Pannenberg, however, may bring nuance to the rhetoric of Niebuhr:

“It has frequently been noted that the mainline and accommodating churches are in decline, while conservative churches continue to grow. Evangelicals and fundamentalists are not embarrassed to challenge the prevailing patterns of thought and behavior associated with secularity. This growth, however, does not come without paying a price. That price includes a loss of openness to the human situation in all of its maddening variety, and a quenching of the unprejudiced search for truth. That said, the irony is that those churches that are dismissed as irrelevant by more ‘sophisticated’ Christians often turn out to be most relevant to our secular societies” (1991).

63. Six Theological Circles in a Theology of Evangelism

In a theology of evangelism, there are clearly perceptible messages, means, and ends. The messages relate to the primary view of the atonement. The means relates to the method of furthering the work of the church. The ends relate to the result of the message and the means.

The lines of distinction are not always clearly delineated. Often there is a confusion of definitions and terms. An attempt is made to move conservative thinkers down the “square of opposition” to accept median views (“truth is nuanced”), thus affirming opposing (or paradoxical) views, and discounting the preeminence of the substitutionary atonement. A group or movement that slides away from the substitutionary atonement ceases to be evangelical. Phillip D. Jensen and Tony Payne wrote of the split of Intervarsity Christian Fellowship (IVCF) from the Student Christian Movement (SCM) in Cambridge, England in 1910:

If we can be somewhat rude for a moment, it seems to us that many current evangelical student ministries have lost touch with their history on this matter. Many today have more in common with the SCM than with CICCU [Cambridge Intercollegiate Christian Union from which came IVCF]. They have not ceased believing in the cross and the atonement [earlier: “both sides subscribed to the doctrine of penal substitution”]. They have simply moved it off-center, and spent their time speaking about other things—things that are no doubt worthwhile and important in themselves but that are not the death of Christ for our sins. Their preaching could not be summarized as Christ crucified. If you lose that at the center of your ministry, then like the SCM you cease to be an evangelical ministry, and you are headed for disaster. It may only be a slight difference at first, but it is a watershed. The subsequent flow is in the wrong direction. The SCM, of course, became the World Council of Churches, which itself started out as an evangelical organization before degenerating into liberalism (Phillip D. Jensen and Tony Payne, “Church/ Campus Connections,” in D. A. Carson, ed., Telling the Truth: Evangelizing Postmoderns, 198).

The move from the “Mere Proclamation” circle to the “Mere Relationship” circle is subtle but discernible. This first move toward relationship eases further moves toward a kingdom, community, or social emphasis, as the preeminence of the substitutionary atonement has been compromised. It must be noted that the word kingdom is an equivocal term, sometimes used in a biblical sense but often used with a social theology emphasis.

Some may seek to combine the “Mere Proclamation” circle with another theological scenario. In this case they fall prey to the waterslide mentioned by Phillip Jensen and Tony Payne, as they begin to walk down the “Square of Opposition.” If a person, church, or movement is to remain distinctively evangelical, then they must preach Christ and Him crucified (1 Cor 1:17–18; 2:2). If and when they move from the preeminence of “Mere” Penal Substitution, they cease to be evangelical.

It seems that many attempts are made to forge median positions. The history of a theology of conversion and evangelism is replete with median positions. Is such an attempt not being “double-minded” (Ps 119:113)? Yes, “A little leaven leavens the whole lump of dough” (Gal 5:9).

64. Introducing the Evangelical Drift Portrayed in Charts 65–77

The following charts are the result of an extended journey into issues in a theology of evangelism. This brief introduction provides the framework in which they were created. Insights were gleaned from three areas of inquiry: (1) tensions inherent to a theology of evangelism; (2) theories of the atonement; and (3) twelve approaches to evangelism and social service. Charts 65–77, then, will provide a theoretical framework in which all of these were combined. The outcome of these charts is a step-by-step analysis of theological and methodological drift.

The inherit tensions in a theology of evangelism are precisely because evangelism often seeks to synthesizes theology and practice, the Bible and culture. The following chart seeks to explain the two progressions involved.

Biblically oriented evangelists begin with absolute biblical authority, which ought to lead them to a theology of salvation, as well as to New Testament evangelism. However, those who begin with culture as the starting point end up with a culturally guided view of evangelism. At this point the Bible and culture collide, and explosive disagreements ensue. The reason for the misunderstanding is often the amount of weight given either to the Bible or to culture.

In these tensions (often stratified by theologians through using Christological language), two poles are in evidence, Bible and culture or theology and practice. On the culture or practice pole, cultural context guides both missiology or ecclesiology toward paths of relevancy.

Most revolutionary to this discussion is the placing of theories of the atonement on these two poles.

Some theologians place the theories of the atonement in a circular position with the substitutionary theory as the central element of the death of Christ. Usually, however, when reading original autographs, competing theories to the substitutionary atonement discounted its validity as explaining the fullness of what Christ has done. These theologians rather posited a different theory of the atonement which they felt more clearly refected the fullness of what Christ did on the cross. Therefore it is difficult to accept their competing views as complementary to the substitutionary atonement, as they were posited as an alternative to the substitutionary atonement! This reasoning, in part, guided my use of a linear approach to the models of the atonement.

Two factors led to my order of the views of the atonement. First, Gustav Aulén in his Christus Victor explained that there were in reality only two main theories of the atonement: objective (substitutionary) and subjective (moral-influence). He then posited a median position or a synthesis, Christus Victor, which he related to the ransom theory of the atonement. Aulén therefore left us with three main theories of the atonement, Substitutionary, Christus Victor, and Moral Influence, in that order.

Into this mix came a fourth view of the atonement provided to explain the changing theological language of Billy Graham, the reconciliation model. In my Examining Billy Graham's Theology of Evangelism (2003), I noted that Graham increasingly seemed to avoid using substitutionary language while opting for more relational or reconciliation language. My research found that Graham's terminology shifted most noticeably as regarded the sin nature of man.

When looking at Graham's terminology from a theological perspective, the conclusion was clear. A change did take place. The question then became, a change from what to what? It was verifiable that Graham started of as a fundamentalist, as he stated the Five Fundamentals of the 1895 Nigara Bible Conference in a published sermon, “America's Hope,” in Calling Youth to Christ (1947). Thirty years later, however, it would seem that Graham communicated a median point between the conservative and moderate camps of theology. Conservatives affirm that man is basically evil, while the moderates emphasize the basic goodness of man.

In so doing, Graham began to emphasize the reconciliation model of the atonement, much like that taught by the Scottish evangelist and theologian James Denney (see The Christian Doctrine of Reconciliation [1918]). If my evaluation is accurate, a fourth model of the atonement needs to be placed between the substitutionary model and Christus Victor, the reconciliation (relational) model of the atonement. The last missing element, so prevalent in 20th-century Protestantism, is the liberation theology model, which seems to be a practical outflow of Christus Victor.

To these five views of the atonement were added twelve different positions on the interrelationship of evangelism and social responsibility. I started with John R. W. Stott's explanation of three views in his analysis of the 1982 “Grand Rapids Consultation on Evangelism and Social Responsibility” (Making Christ Known [1996]):

- “Social activity is a consequence of evangelism.”

- “Social activity can be a bridge to evangelism.”

- “Social activity not only follows evangelism as its consequence and aim, and precedes it as its bridge, but it also accompanies it as its partner.”

Beginning with Stott's three, I developed 12 positions on this continuum (listed as A-L in the following chart). The primary issue added to Stott's three views relates to aspects of preparatio: when and how does service become a necessary preparation for the gospel?

It was at this time that I began to posit a link between the theological and methodological charts, combining them into charts 66–75 that are before you for your consideration. In focusing primarily on 20th century North American evangelical drift, these charts seek to provide a paradigm for simultaneous drift both in theology and practice. It may be noted that theology and practice do go hand-in-hand. Charts 76–77 further propose four distinct drifts from the substitution model to Christus Victor via the reconciliation model of the atonement. The purpose of these charts is didactic and not polemic. They are not meant to describe every theologian or model, but rather to seek to explain spiritual drift.

65. Guide to Evangelical Drift Portrayed in Charts 66–75

66. Substitution's Theology

A proposed starting point for revivalism's theology.

67. Substitution's Methodology

A proposed starting point for revivalism's evangelistic methodology.

68. Reconciliation Model's Theology

A proposed first point of drift in revivalism's theological foundations.

69. Reconciliation Model's Methodology

A proposed first point of drift in revivalism's methodology of evangelism.

70. Ransom's [Christus Victor] Theology

A proposed median point for revivalism's theological drift.

71. Ransom's [Christus Victor] Methodology

A proposed median point for revivalism's methodological drift.

72. Liberation Model's Theology

A proposed continuation of revivalism's drift away from its theological foundation.

73. Liberation Model's Methodology

A proposed continuation of revivalism's drift away from its methodological foundation.

74. Moral Infuence's Theology

A proposed endpoint for revivalism's theological drift.

75. Moral Infuence's Methodology

A proposed end point to revivalism's methodological drift.

76. Considering Four Directions of Evangelical Drift—Expanded in Chart 77

77. Four Directions of Theological and Methodological Downgrade

78. Ten Conceptions of Sin

79. Charting the Doctrine of Sin

80. Comparing Issues in Old and New Testament Theology

It is easy to spin of and get embroiled in philosophical theology when discussing the relationship of the Old and New Testaments (OT and NT). One can argue from a system of interpretation (Covenant or Dispensational) rather than from the text, perhaps calling into question biblical authority. In order to avoid (1) question-framing, (2) tangential discussion, (3) incomprehensible complexity, (4) paradox, or (5) a complexio oppositorum, I have sought issues that are clearly discussed in the NT (thus the NT is hermeneutically normative), to properly understand the continuity and discontinuity between OT and NT. It must be noted that all of the concepts in the NT are discussed to some degree in the OT, although sometimes hidden or undeveloped.

The philosophical (allegorical) interpretation of the OT goes back to some rabbinic schools, especially Cabbalism and in the church to Origen. Gregory I's lifelong exposition of Job, Moralia (moral philosophy), provides an example of early moral philosophy and philosophical theology in the church. Individual evangelism's literalism rarely fares well in the context of philosophical theology. When philosophical theology is applied to the doctrine of the atonement in the OT, outside of a Pauline approach and without a coherent

hermeneutic, numerous views of the atonement emerge. The result is reminiscent of a plural form of views that one scholar has called the “Sea of Midrash.”

This chart is an attempt to examine the relationship of select theological and practical issues in the OT as compared with the same issues in the New Testament. This study is of interest as it relates to (1) Paul's teaching of the oldness of the letter and the newness of the Spirit (Rom 7:6), likewise by new covenant, “He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear” (Heb 8:13), (2) Martin Luther's view of the OT,1 and (3) the Southern Baptist Convention's historic stand on NT evangelism and

the NT church.3 At issue is the coherence of Scripture. Is the God of the OT different from the God of the NT? Are the revelations of God in both Testaments compatible? My presupposition is that the Holy Spirit speaks with one voice in both Testaments.

81. Comparing Old Testament and New Testament Principles for Testifying

This chart introduces select concepts which are too numerous to list in a chart. Daniel 4 was the starting point of this comparison. Isaiah 42:12 and 43:21, quoted in 1 Peter 2:9, make the chief end of the believer proclaiming God's excellencies.

82. The Reformation Pattern and New Testament Revival

83. Biblical Stages in Theological Drift

This chart seeks to place on a continuum some of the teaching regarding theological drift in the Bible. Jesus said emphatically, “It is impossible that stumbling blocks come not, but woe to him through whom they come!” (Luke 17:1, my trans.).

A place to which false teachers drift is an unwillingness to call sin sin, and an unwillingness to preach repentance from sin. Note the words of Jeremiah, “They keep saying to those who despise Me, ‘The Lord has

said, “You will have peace”’; And as for everyone who walks in the stubbornness of his own heart, They say, ‘Calamity will not come upon you’” (Jer 23:17).

84. Comparing Reformation Churches

85. History of Evangelism Methodologies in U.S. Churches

Solomon was correct when he wrote in Ecclesiastes 1:9, “That which has been is that which will be, and that which has been done is that which will be done. So there is nothing new under the sun.” Then he added in verse 11, “There is no remembrance of earlier things.” These sayings in the world of thought have no human exceptions and only one divine exception: the revelation of God in Christ and the gospel message. In the

realm of the communication of the gospel, there is nothing new under the sun. Even in the 13th century, the same issues we seek to clarify today were being debated at various levels (e.g. vita evangelica, vir evangelicus, and imitatio Christi). The following sampling of evangelism methodologies in the history of churches in the United States is not exhaustive or complete.

86. The Impact of Revival on U.S. Denominations

87. Disunity and Unity in Church History

88. A Visual History of Cooperation, 1800–1930

89. Eighteen Models of Unity and Separation

90. Examining Cooperation

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Table of Contents

Foreword

1. The Urgencies That Drive Evangelism

2. The Great Commission's Common Ground

3. A Linear View of the Five Great Commission Passages

4. Verbs for Great Commission Methodology

5. Twelve Approaches to the Great Commission and the Christian Life

6. Evangelism as the Main Idea

7. Alternatives to Mere Proclamation

8. Lessons from the Parable of the Sower

9. Defining Evangelizing—Psalms

10. Defining Evangelizing—The Book of Acts

11. Missional Translations and Interpretations

12. Variations in Translating “Evangelize”

13. Two Approaches to Evangelism—a Look at 1 Corinthians 1–2

14. Three Approaches to Evangelism—Evaluating the Human Element

15. Comparing Lifestyle and Proclamation

16. Spiritual and Carnal Evangelists

17. Five Approaches to the Leadership Roles in Ephesians 4:11

18. Placing Views of Evangelism on the Square of Opposition

19. Revival as Cause and Effect

20. Differing Bridge Illustrations

21. Four Versions of the ABCs

22. Interpretations of Being “Born Again”

23. Variations of Faith and Love

24. Various Views of Preaching Assurance of Salvation

25. What the Cross Is Not

26. Views of Bearings One's Cross

27. The Many and the Few

28. The Gospel and Eternal Life

29. Sin and the Gospel

30. Comparing Gospel Presentations

31. Comparing Follow-Up Tools

32. Paradigms for Spiritual Growth

33. Comparing Rules, Sacraments, and Disciplines for Christian Living

34. Terms for the Gospel in Acts

35. Context of the Gospel in Acts

36. Select Instrumentalities of Salvation

37. A Verbal Order of Salvation

38. Preaching the Whole Counsel of God: Old Testament and New Testament

39. Hearing and Believing Selections in the New Testament

40. Guide to Methodology Charts

41. Preaching Evangelism

42. Worship Evangelism

43. Historic and State Church Evangelism

44. Presence Evangelism

45. Event Evangelism I

46. Event Evangelism II

47. Evangelism through Small Groups

48. Crusade Evangelism

49. Media Evangelism I

50. Media Evangelism II

51. Ministry-Based Evangelism

52. Prayer and Relational Evangelism

53. Contextual Evangelism

54. Apologetic Evangelism

55. Visitation Evangelism

56. Initiative Evangelism

57. New Testament Evangelism

58. Fourteen Approaches to Apologetics

59. The Gospel and Philosophy

60. Five Interpretations of “Salt” in Matthew 5:13

61. Views of Culture, the World, the Saved, and the Lost

62. Niebuhr's Christ and Culture and Evangelism

63. Six Theological Circles in a Theology of Evangelism

64. Introducing the Evangelical Drift Portrayed in Charts 65–77

65. Guide to Evangelical Drift Portrayed in Charts 66–75

66. Substitution's Theology

67. Substitution's Methodology

68. Reconciliation Model's Theology

69. Reconciliation Model's Methodology

70. Ransom's [ Christus Victor ] Theology

71. Ransom's [ Christus Victor ] Methodology

72. Liberation Model's Theology

73. Liberation Model's Methodology

74. Moral Influence's Theology

75. Moral Influence's Methodology

76. Considering Four Directions of Evangelical Drift—Expanded in Chart 77

77. Four Directions of Theological and Methodological Downgrade

78. Ten Conceptions of Sin

79. Charting the Doctrine of Sin

80. Comparing Issues in Old Testament and New Testament Theology

81. Comparing Old Testament and New Testament Principles for Testifying

82. The Reformation Pattern and New Testament Revival

83. Biblical Stages in Theological Drift

84. Comparing Reformation Churches

85. History of Evangelism Methodologies in U.S. Churches

86. The Impact of Revival on U.S. Denominations

87. Disunity and Unity in Church History

88. A Visual History of Cooperation (1800–2006)

89. Eighteen Models of Unity and Separation

90. Examining Cooperation

Works Cited